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        <title>Christian Daily International | Africa</title>
        <link>https://www.christiandaily.com/africa</link>
        <description><![CDATA[Africa news from Christian Daily International providing biblical, factual and personal news, stories and perspectives from every region, focusing on religious freedom, integrated gospel and other issues that are relevant for the global Church today.]]></description>
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            <title>Christian Daily International | Africa</title>
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                <title><![CDATA[Kenya's President directs Islamic Madrasa and Duksi learners to be integrated in the formal education system]]></title>
                <link>https://www.christiandaily.com/news/kenya-s-president-directs-islamic-madrasa-and-duksi-learners-to-be-integrated-in-the-formal-education-system</link>
                <guid isPermaLink="true">https://www.christiandaily.com/news/kenya-s-president-directs-islamic-madrasa-and-duksi-learners-to-be-integrated-in-the-formal-education-system</guid>
                                                            <dc:creator><![CDATA[Jim Olang]]></dc:creator>
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                            <media:title><![CDATA[Ruto in Wajir - Madrasa]]></media:title>
                                                            <media:credit role="author" scheme="urn:ebu">
                                    <![CDATA[ William Ruto Facebook ]]>
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                                    <![CDATA[ Speaking during the country’s independence day celebration in Wajir County on June 1, President Ruto said the move targets thousands of children in northern Kenya and other underserved predominantly muslim communities. ]]>
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                                                                            <pubDate>Wed, 10 Jun 2026 15:14:00 -0400</pubDate>
                <description><![CDATA[President William Ruto instructed Education Cabinet Secretary Julius Ogamba to begin formal consultations on integrating madrasa, duksi and pastoral instruction programs into Kenya's Basic Education framework.]]></description>
                <content:encoded><![CDATA[
President William Ruto instructed Education Cabinet Secretary Julius Ogamba to begin formal consultations on integrating madrasa, duksi and pastoral instruction programs into Kenya's Basic Education framework. 
The directive, reported by local media, does not alter existing curriculum subjects. Christian Religious Education (CRE), Islamic Religious Education (IRE) and Hindu Religious Education (HRE) remain optional, examinable subjects under the Kenya National Examinations Council (KNEC). The directive is a mandate to begin consultation, not a law.
Speaking during the country’s independence day celebration in Wajir County on June 1, President Ruto said the move targets thousands of children in northern Kenya and other underserved predominantly muslim communities who remain outside the formal education system.
"Some children in northern Kenya and other marginalized regions remain outside the formal education system because certain alternative learning pathways have not been adequately recognized or accommodated within our education framework," Ruto said.
"Today I direct the Cabinet Secretary for Education to engage all relevant stakeholders and take the necessary measures under the Basic Education Act, to consult widely and recommend appropriate measures for the formal integration of the same. Every child deserves a door into learning. It is our duty to open every door," he added.
A Duksi is a foundational Quranic school for young children, particularly in Somali-dominated communities, where learners are taught to recite the Quran, often in Arabic, before entering formal schooling. 
A madrasa is a more structured Islamic educational institution that provides religious instruction alongside some academic content. Both have operated entirely outside Kenya's formal education framework, meaning graduates have had no recognized pathway into the national examinations system. The Program for Pastoral Instruction similarly serves nomadic children in communities that follow livestock migrations and cannot attend fixed-location schools.
Muslim clerics and scholars in Mombasa welcomed the Government’s intention to integrate Duksi and Madrasa which will allow students under these two pathways from pre-primary to grade 12 to be recognized by the educational system.
“We call upon the ministry of education to ensure the full implementation of this directive. Its successful implementation will guarantee that all children irrespective of their background or location have equal, quality and recognised education,” said Sheikh Izzudin Alwy, an Islamic scholar.
Church response
Major church associations such as the National Council of Churches of Kenya (NCCK) and the Kenya Conference of Catholic Bishops (KCCB) are yet to respond to the pronouncement by the President. However, Evangelical Association of Kenya Chairman, Bishop Calisto Odede responding to a question during a radio show said the content of Madrasas is religious and not formal education similar to Sunday School. 
"It is important that matters like these be subjected to public participation so that the people understand the direction they are being led...the concern is whether this move grants special privileges to one religion," said the Bishop of Christ is the Answer Ministries.
Bishop Odede reminded the listeners that President Ruto once opposed the inclusion of Kadhi courts in the constitution. "Many are asking; 'what has changed now?'" posed Bishop Odede.
 Another leader in the evangelical movement, who asked to comment anonymously said the directive was “ill advised” and that it “will open a Pandora’s box.”
Members of the public and some clergy however raised questions about how the policy will be implemented with many comparing Madrassa and Duksi classes to Sunday School or Catechism classes. “We already have CRE (Christian Religious Education) and IRE (Islamic Religious Education) integrated in the formal education (system),” noted Muchoki Kennedy, in a post on social media, reflecting the debate that spilled over online.
Religious education teachers had already signaled concern before this directive. In November 2025, educators sent a formal letter to the KICD warning that Kenya's ongoing shift to a Competency-Based Education (CBE) framework was squeezing CRE, IRE and HRE out of student subject choices, particularly on the STEM pathway, as reported by Eastleigh Voice.
"Such a scenario would compromise schools' long-standing mission to offer both intellectual and moral guidance, undermining the holistic development of learners," the teachers wrote.
What the Constitution says
Kenya's 2010 Constitution addresses both sides of this debate. Article 8 establishes that Kenya has no state religion and requires the government to remain neutral in matters of belief. Article 32 guarantees every person the right to freedom of conscience, religion, thought, belief and opinion, and prohibits discrimination on grounds of belief.
The question of whether integrating faith-based learning institutions into a state-funded education framework creates tension with those provisions has not been tested in court in relation to this directive. 
Notably, the government's own framing positions the madrasa integration as an access and transition measure rather than an ideological or theological one: the intent, as stated by Ruto, is to provide a bridge for children already in these institutions into the national examinations system, not to introduce Islamic instruction as a compulsory subject.
However, the constitutional questions around the state's relationship with religion in education remain unresolved in Kenya. A 2019 Supreme Court ruling in a case brought by the Methodist Church of Kenya, which challenged a directive allowing Muslim girls to wear the hijab at its sponsored school, St. Paul's Kiwanjani Day Mixed Secondary School in Isiolo, set aside a lower court ruling on a procedural technicality rather than addressing the underlying constitutional questions. 
The court ordered the Ministry of Education to produce guidelines reconciling school dress codes with constitutional rights to freedom of religion. Those guidelines were never issued, as reported by Ghanamma.
That unresolved gap resurfaced as recently as February 2026, when a Grade 10 student, Samira Ramadhan, was sent home from St. Mary's Lwak Girls High School in Siaya County for wearing a hijab, triggering a High Court petition, a parliamentary committee intervention and a Ministry of Education order for her immediate reinstatement, according to Citizen Digital and The Star. 
The pattern is consistent: government directives on religious accommodation in education keep colliding with the autonomy of church-sponsored schools, and the constitutional framework for resolving those collisions remains incomplete.
A pattern across Africa
Kenya is not the first majority-Christian African country to face this question. In Uganda, where Christians make up approximately 85 percent of the population, a two-and-a-half-year project concluded in 2023 by the International Center for Religion and Diplomacy (ICRD) and other organisations produced a detailed roadmap for integrating madrasa learning into formal national standards, per ICRD project documentation. The published roadmap proposed a unified dual curriculum allowing students to combine religious studies with mathematics, science and digital literacy within a single, state-recognised pathway.
In Nigeria, where madrasa education predates British colonial rule in the predominantly Muslim north, federal integration attempts have been politically contested and uneven, varying significantly by state. In Senegal, government efforts to integrate Quranic schools known as daaras into the formal system have been described as "difficult and not always conclusive," according to a 2018 peer-reviewed comparative study published in the International Journal of Educational Development.
Across the region, where Muslim minority communities coexist within majority-Christian states, governments are under increasing pressure to formally recognize Islamic learning institutions that have long operated outside official frameworks.
Kenya’s education ministry  has been tasked with engaging all relevant stakeholders, including churches and educational institutions, and present recommendations under the Basic Education Act. The government says it will consult widely. No timeline has been announced.
Church-sponsored schools, run by evangelical, Anglican, Catholic and Presbyterian bodies, account for a substantial share of Kenya's school infrastructure. The government has named them among the stakeholders it intends to consult. Whether they will engage that process or challenge it, and what legal ground they stand on when they do, will shape the outcome of one of the most consequential education policy debates the country has seen in years. ]]></content:encoded>
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                <title><![CDATA[Faith Without Frontiers launches Season 2 with David Oginde on faith, leadership and corruption]]></title>
                <link>https://www.christiandaily.com/news/faith-without-frontiers-launches-season-2-with-david-oginde-on-faith-leadership-and-corruption</link>
                <guid isPermaLink="true">https://www.christiandaily.com/news/faith-without-frontiers-launches-season-2-with-david-oginde-on-faith-leadership-and-corruption</guid>
                                                            <dc:creator><![CDATA[CDI Staff]]></dc:creator>
                                                                                                                            <media:content  url="https://www.christiandaily.com/media/original/img/0/47/4721.jpg">
                            <media:title><![CDATA[Bishop Dr. David Oginde]]></media:title>
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                                    <![CDATA[ Bishop Dr. David Oginde, chairman of Kenya’s Ethics and Anti-Corruption Commission ]]>
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                                                                            <pubDate>Wed, 10 Jun 2026 11:14:00 -0400</pubDate>
                <description><![CDATA[The second season of Faith Without Frontiers podcast opens with Bishop Dr. David Oginde, chairman of Kenya’s Ethics and Anti-Corruption Commission (EACC), who discusses leadership, corruption, and the faith that sustains him in one of the country's most challenging public roles.]]></description>
                <content:encoded><![CDATA[
The second season of Faith Without Frontiers podcast opens with Bishop Dr. David Oginde, chairman of Kenya’s Ethics and Anti-Corruption Commission (EACC), who discusses leadership, corruption, and the faith that sustains him in one of the country's most challenging public roles.
In the episode, titled “Chairman Kenya Ethics and Anti-Corruption Commission: ‘There is Hope for Kenya’,” Oginde reflects on his journey from architecture student and church leader to one of Kenya’s leading voices on ethical leadership and public integrity.
Hosted by Gordon Showell-Rogers, the conversation explores how Oginde’s experiences in ministry, leadership development, and public service have shaped his commitment to combating corruption and promoting integrity.
Although architecture was a highly respected profession in Kenya, Oginde chose a different path. What began as a planned three-year period working with students became more than a decade of ministry, followed by over 20 years of church leadership.
His experiences convinced him that one of Africa’s greatest challenges was leadership. Too often, he observed, people sought positions of authority for personal gain rather than service and transformation.
That concern led him to pursue advanced studies in leadership and later establish the CataLead, an organization dedicated to developing leaders in business, government, churches, and civil society.
A central theme of the discussion is Oginde’s belief that leadership begins with self-awareness. Effective leaders, he argues, must first learn to know themselves, accept themselves, and appreciate themselves. Without a secure sense of identity, people often seek validation through titles, wealth, or power, creating conditions that can lead to unethical behavior and corruption.
Drawing on biblical principles, Oginde points to Jesus’ willingness to wash his disciples’ feet as an example of leadership rooted in confidence and service rather than status.
The conversation also explores his current role as chairman of Kenya’s Ethics and Anti-Corruption Commission (EACC), a position he assumed following a competitive national selection process.
Although he had written extensively about corruption for years, Oginde says he was surprised by the scale and complexity of what he encountered after joining the commission. Large corruption cases often involve international networks and multiple jurisdictions, making investigations far more challenging than many people realize.
The role also carries significant risks. During the podcast, Oginde describes how investigators can face intimidation, violence, and reputational attacks while pursuing corruption cases. He now travels with government-provided security, a major change from the freedom he enjoyed during his years in ministry.
Despite the challenges, Oginde remains hopeful.
One of his greatest sources of encouragement has been the dedication of the commission’s staff, many of them young professionals committed to integrity and public service. Their determination has strengthened his belief that Kenya’s future can be different.
Throughout the episode, he argues that corruption is ultimately a leadership issue. When success becomes associated with shortcuts and self-enrichment, corruption flourishes. Reversing that culture, he believes, requires raising leaders whose character is as strong as their competence.
Faith remains central to his approach. Reflecting on the pressures of confronting corruption, Oginde says his confidence comes from his belief that God has called him to serve in this role and can bring change even in difficult circumstances.
The title of the episode reflects that conviction.
“If I didn't have hope, I wouldn't be doing what I'm doing,” Oginde says.
While acknowledging the scale of the challenge, he remains convinced that ethical leadership, public accountability, and personal integrity can help transform society.
Listen to the first episode of Season 2 for a thoughtful exploration of leadership, faith and public service, and a rare behind-the-scenes look at Kenya's ongoing fight against corruption.]]></content:encoded>
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                <title><![CDATA[Young Christian woman in Somalia recovering from assault]]></title>
                <link>https://www.christiandaily.com/news/young-christian-woman-in-somalia-recovering-from-assault</link>
                <guid isPermaLink="true">https://www.christiandaily.com/news/young-christian-woman-in-somalia-recovering-from-assault</guid>
                                                            <dc:creator><![CDATA[Morning Star News]]></dc:creator>
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                            <media:title><![CDATA[Location of Lower Juba Region, Somalia.]]></media:title>
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                                    <![CDATA[ Map data © 2026 Google ]]>
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                                    <![CDATA[ Location of Lower Juba Region, Somalia. ]]>
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                                                                            <pubDate>Fri, 05 Jun 2026 13:44:00 -0400</pubDate>
                <description><![CDATA[A 22-year-old woman is recovering from serious injuries in a hospital in Somalia’s Lower Juba Region after Muslim relatives beat her for putting her faith in Christ, sources said.]]></description>
                <content:encoded><![CDATA[
A 22-year-old woman is recovering from serious injuries in a hospital in Somalia’s Lower Juba Region after Muslim relatives beat her for putting her faith in Christ, sources said.
Sofia Ahmed suffered a broken nose and significant loss of blood after the attack on May 28 in her home on the outskirts of Hagar (also spelled Xagar), said a source who visited her in the hospital.
Ahmed accepted Christ on March 25 after learning the gospel from a Christian leader. When an uncle, Sharif Hussein, visited her and questioned her about her absence from Friday mosque prayers, she told him she was engaged in some tasks away from home, sources said.
Hussein visited her several more times, emboldening Ahmed to share about Christ. When he appeared to show interest, she suggested to him that he also put his faith in Christ, the sources said. Hussein departed without responding.
On May 28, he returned with three other male relatives. Hussein asked her again if she had converted to Christianity.
“I kept quiet,” Ahmed told a Morning Star News contact, adding that immediately they began attacking her.
The relatives beat her with sticks and struck her nose with a sharp object, the sources said. The attack drew the attention of neighbors who came in large numbers, seized the assailants and called police.
Officers arrived and arrested the four men, but Ahmed’s Muslim parents intervened and persuaded police to release them, the sources said.
“Family members later advocated for the release of the suspects, believing the actions were justified because of Ahmed’s decision to leave Islam and embrace Christianity,” the Christian leader said.
Underground Christians described her as an enthusiastic young Christian with aspirations of community outreach and church planting.
Ahmed was admitted to Hagar Maternal Centre in the Lower Juba Region of Jubaland, southwestern Somalia, where she underwent two surgeries. She remained under medical care and may require several more weeks of hospital treatment, the sources said.
She has remained committed to her faith despite pressure to renounce it, they said, adding that she has experienced periods of isolation during her hospitalization and faces mounting medical expenses.
Her condition has improved, one source said, but her recovery is expected to take weeks.
“We appeal for support for Ahmed’s medical needs and for greater protection of individuals facing persecution because of their religious beliefs,” the source said.
Local underground Christians said they are committed to assisting her with their limited resources through upcoming challenges and were hopeful that justice through lawful processes will be achieved.
Somalia ranked No. 2 on Christian support group Open Doors’ 2026 World Watch List of the 50 countries where it is most difficult to be a Christian. The country’s constitution establishes Islam as the state religion and prohibits the propagation of any other religion, according to the U.S. State Department. It also requires that laws comply with sharia (Islamic law) principles, with no exceptions in application for non-Muslims.
The death penalty for apostasy is part of Islamic law according to mainstream schools of Islamic jurisprudence. An Islamic extremist group in Somalia, Al Shabaab, is allied with Al Qaeda and adheres to the teaching.
Converts from Islam face significant social pressure, family conflict and isolation, and human rights organizations have frequently highlighted these concerns.]]></content:encoded>
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                <title><![CDATA[Church leaders in Zambia call for stronger media regulation to protect children]]></title>
                <link>https://www.christiandaily.com/news/church-leaders-in-zambia-call-for-stronger-media-regulation-to-protect-children</link>
                <guid isPermaLink="true">https://www.christiandaily.com/news/church-leaders-in-zambia-call-for-stronger-media-regulation-to-protect-children</guid>
                                                            <dc:creator><![CDATA[Vincent Matinde]]></dc:creator>
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                            <media:title><![CDATA[Children in Zambia Media protection]]></media:title>
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                                    <![CDATA[ UNICEF Zambia/Sarah Talon Sampieri ]]>
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                                    <![CDATA[ In 2025, Zambia launched the National Child Online Protection Strategy 2025-2029 through collaboration involving ZICTA, government agencies and UNICEF. The initiative focuses on strengthening digital literacy, addressing harmful online content and improving protections for children in digital spaces. ]]>
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                                                                            <pubDate>Fri, 05 Jun 2026 07:11:00 -0400</pubDate>
                <description><![CDATA[The Evangelical Fellowship of Zambia has urged media regulators to strengthen enforcement of broadcasting standards amid growing concern over explicit entertainment content and its impact on children and family values.]]></description>
                <content:encoded><![CDATA[
The Evangelical Fellowship of Zambia has urged media regulators to strengthen enforcement of broadcasting standards amid growing concern over explicit entertainment content and its impact on children and family values.
In a statement issued May 13, the Evangelical Fellowship of Zambia, known as EFZ, expressed concern over what it described as the increasing spread of “immoral, explicit, and indecent material” across media platforms in Zambia, particularly within the music and entertainment industry.
“Of alarming concern is the sharp increase in content that promotes lifestyles and behaviors inconsistent with Zambia’s cultural and Christian values, which erode family values and remain widely accessible to minors,” said the statement, which was signed by Rev. Allan Kasungami, executive director of EFZ.
The organization said it had formally engaged the Independent Broadcasting Authority, or IBA, and the Zambia Information and Communications Technology Authority, known as ZICTA, over concerns about harmful media content and the protection of minors.
EFZ said the discussions focused on strengthening content standards, improving classification and monitoring systems, and ensuring children are protected before harmful material is broadcast or distributed online.
The concerns raised by the church body come amid growing public debate in Zambia over sexually suggestive music videos and online entertainment content circulating on television and social media platforms.
One recent controversy involved criticism surrounding Zambian musician Yo Maps and his “Budget” music video, which sparked online debate over whether local entertainment content is becoming increasingly explicit and unsuitable for younger audiences.
Earlier this month, the IBA issued guidance reminding broadcasters to exercise editorial responsibility when airing musical content. The regulator urged broadcasters to ensure that content complies with existing broadcasting standards and reflects public interest considerations.
EFZ Board Vice Chairperson Bishop Joshua Banda later reiterated the organization’s concerns during a meeting with the IBA held under the theme “Strengthening Broadcast Standards for the Protection of Minors and the Family Unit.”
Speaking during the meeting, Banda said Zambia needed stronger enforcement of existing standards rather than relying only on reactive measures after harmful content had already been circulated.
“There is a gap that needs to be addressed, we need to be proactive and not reactive and there should be positive surveillance to ensure content creators and producers are guided on the kind of content they put out,” Banda said.
Regulating moral values 
Banda, who also serves as presiding bishop for Northmead Assemblies of God, said the church supports freedom of expression and creativity among young content creators, but stressed the importance of preserving moral values that strengthen families and communities.
He also called on the IBA to ensure broadcasters provide clear disclaimers and content classifications relating to violence, sexual content, language and other sensitive material so that parents and guardians can make informed viewing decisions.
“The Church is recommending advertising restrictions on products that are harmful for minors during general viewing times,” Banda said.
EFZ further proposed the introduction of standardized decency guidelines instead of allowing individual media houses to classify their own content independently.
According to the church body, the current system creates inconsistencies and loopholes in interpretation.
The organization grounded its appeal in Zambia’s constitutional framework, citing Article 8 of the Constitution, which identifies morality and ethics among national values, and Article 11, which provides for the protection of young persons from exploitation.
“We are encouraged by the recent address by H.E. President Hakainde Hichilema, who reaffirmed the government’s commitment to supporting families in raising a God-fearing and productive society,” EFZ said in its statement.
The organization said children remain highly impressionable and warned that prolonged exposure to age-inappropriate content could negatively affect their mental development and overall well-being.
The debate over media standards in Zambia also comes amid broader national efforts to address online child safety.
Zambia launched the National Child Online Protection Strategy 2025-2029 through collaboration involving ZICTA, government agencies and UNICEF. The initiative focuses on strengthening digital literacy, addressing harmful online content and improving protections for children in digital spaces.
EFZ said corporations, advertisers and brand sponsors also have a role to play by avoiding sponsorship of content considered harmful to minors and instead supporting programming that promotes social cohesion and positive development.
“Zambia’s values emphasize decency and the protection of the vulnerable,” the organization said.
The fellowship said it remains committed to working constructively with authorities and media stakeholders to promote responsible broadcasting practices while awaiting formal feedback from regulators on the concerns it has raised.
The developments reflect an increasing conversation in Zambia over the balance between creative freedom, public morality and the protection of children in an expanding digital media environment where entertainment content spreads rapidly across both traditional broadcasting and social media platforms.]]></content:encoded>
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                <title><![CDATA[Kenya's national prayer breakfast calls for reconciliation as election rhetoric intensifies]]></title>
                <link>https://www.christiandaily.com/news/kenya-s-national-prayer-breakfast-calls-for-reconciliation-as-election-rhetoric-intensifies</link>
                <guid isPermaLink="true">https://www.christiandaily.com/news/kenya-s-national-prayer-breakfast-calls-for-reconciliation-as-election-rhetoric-intensifies</guid>
                                                            <dc:creator><![CDATA[Vincent Matinde]]></dc:creator>
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                            <media:title><![CDATA[Kenya National Prayer Breakfast]]></media:title>
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                                    <![CDATA[ Facebook/WilliamRuto ]]>
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                                    <![CDATA[ Held at Nairobi's Safari Park Hotel, the 2026 National Prayer Breakfast centered on the theme of forgiveness and reconciliation. Organizers presented the prayer breakfast as more than a ceremonial event. Speakers repeatedly emphasized the need for moral leadership, accountability and peaceful political engagement. ]]>
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                                                                            <pubDate>Tue, 02 Jun 2026 06:20:00 -0400</pubDate>
                <description><![CDATA[Kenya's annual National Prayer Breakfast brought together political leaders, clergy, diplomats and business leaders on May 27 amid growing concern over rising political tensions and increasingly heated debate surrounding the country's 2027 general election.]]></description>
                <content:encoded><![CDATA[
Kenya's annual National Prayer Breakfast brought together political leaders, clergy, diplomats and business leaders on May 28 amid growing concern over rising political tensions and increasingly heated debate surrounding the country's 2027 general election.
Held at Nairobi's Safari Park Hotel, the event centered on the theme of forgiveness and reconciliation. Speakers repeatedly urged leaders to lower political rhetoric and place national unity above partisan interests as early campaigning and accusations of election manipulation continue to dominate public discourse.
 President William Ruto used the gathering to appeal for calm while addressing growing speculation about his re-election prospects.
“We are going to have elections and they will be peaceful, there will be no violence. And they will be free and fair,” Ruto said during the event. “Because what God has decided, no man can change. If God decides that Ruto gets a second term, he will. And if God decided otherwise, that is what will happen, and we will move on as a country,” the president said. 
His remarks came as political allies and opponents continue to exchange accusations over the integrity of future elections, despite the next presidential vote being more than a year away.
Senate Speaker Amason Kingi, who hosted this year's breakfast, warned that Kenya risked repeating cycles of political hostility that have historically accompanied election seasons.
Kingi said the nation needed to embrace reconciliation before divisions become entrenched. He urged leaders to demonstrate humility and restraint in public statements, arguing that inflammatory remarks could undermine national cohesion.
The concerns reflect a broader national conversation. In recent months, several politicians from both government and opposition camps have raised questions about electoral preparedness, while some have publicly suggested that future elections could be manipulated. Such statements have fueled anxiety in a country whose democratic history includes periods of election-related violence and political unrest.
Against that backdrop, organizers presented the prayer breakfast as more than a ceremonial event. Speakers repeatedly emphasized the need for moral leadership, accountability and peaceful political engagement.
National Assembly Speaker Moses Wetang'ula, through remarks delivered on his behalf, highlighted the growing role of young Kenyans in demanding transparency and accountability from public officials.
Counting the cost of the prayer breakfast
Meanwhile, the High Court of Kenya has ordered parliament to disclose details of its annual National Prayer Breakfast expenditure. 
The case stemmed from a request by lawyer Lempaa Soyianka, who wrote to the clerks of the National Assembly and Senate on March 13, 2025, seeking detailed information about the cost, funding and expenditure of the annual National Prayer Breakfast.
The court, however, declined to declare the National Prayer Breakfast unconstitutional noting that the issue had not been properly pleaded before the court.
Even so the event has not been without criticism. Some civil society groups and political commentators have questioned whether public displays of unity during the prayer breakfast always translate into ethical governance. Critics have argued that leaders who appear together in prayer often return to deeply polarized political battles once the event concludes.
The annual gathering traces its origins to 2003, shortly after the end of President Daniel Arap Moi's 24-year rule and the peaceful transition to the administration of President Mwai Kibaki. 
Inspired in part by similar prayer breakfasts held in the United States, the Kenyan event was envisioned as a forum where leaders from different political and religious backgrounds could meet, pray and discuss national challenges.
Over the years, presidents, opposition leaders, judges, military officials and church leaders have shared the same platform, often during periods of significant national tension.
Following the disputed 2007 election and the violence that claimed more than 1,000 lives, messages of peace and national healing became a recurring theme of subsequent prayer breakfasts. Similar appeals were heard during election cycles in 2013, 2017 and 2022 as political competition intensified.
Several church leaders attending the event nevertheless defended the gathering's relevance, arguing that prayer remains essential during periods of uncertainty.
Women legislators who addressed the breakfast also called for moral renewal within public life. They argued that constitutional reforms and political agreements alone cannot solve Kenya's governance challenges without personal integrity and accountability among leaders.
The presence of foreign dignitaries and regional representatives further underscored the breakfast's role as an influential national platform. Delegations from neighboring countries joined Kenyan leaders in prayer and discussion, highlighting the event's growing diplomatic significance within East Africa.
As Kenya gradually moves closer to the 2027 election season, many analysts believe political competition will continue to intensify. The prayer breakfast's central message appeared aimed at countering that trend before divisions deepen further.]]></content:encoded>
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                <title><![CDATA[Global survey shows Christian institutions in Africa lead in medical training but trail other regions in clinical practice]]></title>
                <link>https://www.christiandaily.com/news/global-survey-shows-christian-institutions-in-africa-lead-in-medical-training-but-trail-other-regions-in-clinical-practi</link>
                <guid isPermaLink="true">https://www.christiandaily.com/news/global-survey-shows-christian-institutions-in-africa-lead-in-medical-training-but-trail-other-regions-in-clinical-practi</guid>
                                                            <dc:creator><![CDATA[Vincent Matinde]]></dc:creator>
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                            <media:title><![CDATA[Neonatal clinical care]]></media:title>
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                                    <![CDATA[ CHAG ]]>
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                                    <![CDATA[ According to the survey findings, Africa has the largest number of Christian medical training institutions globally, but only 296 specialist programs. By contrast, South America, with fewer institutions, hosts 697 residency and fellowship programs. ]]>
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                                                                            <pubDate>Sat, 30 May 2026 00:46:00 -0400</pubDate>
                <description><![CDATA[Africa is emerging as a major center for Christian medical training in the developing world, but health leaders warn the continent still faces severe shortages of specialist doctors, rural physicians and residency programs needed to meet growing healthcare demands.]]></description>
                <content:encoded><![CDATA[
Africa is emerging as a major center for Christian medical training in the developing world, but health leaders warn the continent still faces severe shortages of specialist doctors, rural physicians and residency programs needed to meet growing healthcare demands.
New findings unveiled during a webinar hosted by Christian Connections for International Health (CCIH) revealed that Christian institutions across low- and middle-income countries currently operate 275 graduate medical education institutions offering 1,668 residency and fellowship programs.
The first-ever global census of Christian graduate medical education programs found Africa leading the world in the number of institutions, with 100 institutions spread across 27 countries. However, South America far outpaces Africa in the number of specialist programs, driven largely by Brazil’s extensive Christian hospital network.
The data paints a picture of both growth and inequality in Christian medical education globally.
“We felt a real burden when we saw this number,” said Dr. Ron Yee during the webinar. Yee, a CCIH Senior Technical Advisor, served as a clinician, medical doctor, and CEO of a community health center serving farm workers in California.
Yee stated that 80 low- and middle-income countries still have no identified Christian graduate medical education programs.
“There are no Christian graduate medical education programs identified yet in 80 LMICs,” Yee said. “This data reveals a challenge really for God’s global church and educators.”
The research was conducted by CCIH and the Christian Health Asset Mapping Consortium (CHAMC), which sought to document Christian residency and specialist training programs across developing countries.
According to the findings, Africa has the largest number of Christian medical training institutions globally, but only 296 specialist programs. By contrast, South America, with fewer institutions, hosts 697 residency and fellowship programs.
Brazil alone accounts for 354 programs across 40 institutions, making it the world’s largest hub of Christian graduate medical education identified in the study. India followed with 277 programs, while Argentina and Lebanon recorded some of the highest program concentrations per institution.
But one thing that stood out for Africa is its worsening shortage of doctors and specialists, especially in rural areas.
Brain drain 
That concern was sharply illustrated by Dr. James Duah, the deputy executive director of the Christian Health Association of Ghana (CHAG). He described how Ghana continues to struggle with doctor shortages despite significant investments in healthcare training.
“We have a severe shortage of doctors,” Duah said during the presentation. “We have less than one to 10,000 doctor-patient population in some of the regions. Actually, we have less than one to 17,000, which is really a big issue.”
Duah explained that while Ghana has expanded medical education over the years, many doctors continue to leave for wealthier countries including the United States, the United Kingdom and parts of Europe. “Some of them we have lost to the US, to the UK,” he said.
The trend reflects a wider continental problem. A World Health Organization policy brief on health workforce migration in Africa notes that many African countries continue losing trained healthcare workers because of low salaries, weak infrastructure, limited specialist opportunities and difficult working conditions.
At the same time, Christian health networks already play a major role in African healthcare delivery systems.
In Ghana, the Christian Health Association of Ghana (CHAG) operates 344 health facilities to date, and contributes an estimated 30 to 40 percent of national healthcare delivery, particularly in underserved rural communities, according to CHAG annual reports.
Duah said Christian institutions now believe they must move beyond healthcare delivery and directly invest in training the next generation of doctors.
The Christian Health Association of Ghana is currently working to establish a new Christian medical school built around rural service, ethics and faith-based medical formation.
The proposed school will be based at Holy Family Hospital in Berekum, one of Ghana’s oldest mission hospitals.
“We want to form physicians who are more sound, adequately informed, who will be focusing on rural areas where government-trained doctors will not be able to go,” Duah said.
The school plans to begin with small student cohorts, anatomy laboratories and simulation facilities while partnering with local universities and international institutions.
Duah argued that overcrowding in existing public medical schools has weakened hands-on training.
“During my time in medical school we were very few on one bedside,” he said. “Now we have sometimes 40 people, and if you are short you will not get the opportunity to have hands-on education.”
The initiative is also designed to counter the long-standing “brain drain” problem that has seen many African medical professionals emigrate after qualification.
Duah noted that Ghana previously experienced major losses of doctors seeking specialist training abroad, but conditions improved after the country expanded local residency programs.
“Before the year 2000, we used to have a lot of brain drain because we didn’t have opportunities for residency training and specialist training in Ghana,” he said.
“Then the government started residency training and formed a college of physicians and surgeons,” he added. “We saw a downward trend (in brain drain). In fact, there was a significant shift of people training locally.”
In April 2026, GFA World announced an ambitious healthcare initiative in Rwanda, aiming to train thousands of African medical workers and expand access to care across underserved communities.
The US-based Christian organisation said it plans to open a 300-bed specialist hospital by the end of 2026 as part of a broader effort to establish a medical university and research center that is expected to serve as a continental hub, training African doctors, nurses and researchers while supporting outreach programs in remote areas.
The study also emphasized that Christian medical training is no longer confined to small missionary clinics, but increasingly operates as part of large healthcare systems with specialist hospitals, nursing colleges and residency programs.
Bridging the gap 
The research identified nearly equal numbers of Catholic and Protestant institutions globally. Protestant organizations accounted for 139 institutions, while Catholic organizations operated 128 institutions. However, Catholic institutions hosted significantly more residency programs overall.
Speakers described the findings as a wake-up call for churches, medical educators and international Christian organizations.
Dr. Gary Cloud, CCIH Senior Technical Advisor, said the project revealed both the scale and fragmentation of Christian medical education globally.
“We’re trying to figure out what’s happening in God’s kingdom here with graduate medical education,” Cloud said.
The researchers acknowledged that the database remains incomplete and continues to be refined through collaboration with healthcare workers and institutions on the ground.
Still, the findings revealed major opportunities for expansion, particularly in mental health and behavioral healthcare specialties.
The webinar noted that psychiatry and behavioral health training remain relatively limited despite rising rates of depression, anxiety and substance abuse globally.
Yee suggested Christian medical institutions could play a larger role in responding to those growing needs.
“Is this an opportunity for psychiatry and the mental health related disciplines to really grow?” he asked.
Beyond statistics and institutional mapping, speakers framed the issue as both a healthcare challenge and a Christian mission concern.
“This should hurt,” Yee said. “Three and a half billion people who’ve not had a chance to hear the gospel and four and a half billion people who do not have adequate healthcare. This should hurt. And we should be doing something about it.”]]></content:encoded>
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                <title><![CDATA[Islamist attacks in Northern Mozambique kill Christians, destroy churches]]></title>
                <link>https://www.christiandaily.com/news/islamist-attacks-in-northern-mozambique-kill-christians-destroy-churches</link>
                <guid isPermaLink="true">https://www.christiandaily.com/news/islamist-attacks-in-northern-mozambique-kill-christians-destroy-churches</guid>
                                                            <dc:creator><![CDATA[Vincent Matinde]]></dc:creator>
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                            <media:title><![CDATA[Islamic State Mozambique]]></media:title>
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                                    <![CDATA[ Barnabas Aid ]]>
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                                    <![CDATA[ According to Barnabas Aid, five Christians were killed in the village of Namecala on May 9 during an attack claimed by Islamic State Mozambique ]]>
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                                                                            <pubDate>Thu, 28 May 2026 15:12:00 -0400</pubDate>
                <description><![CDATA[Fresh attacks linked to Islamist militants in northern Mozambique have left at least nine people dead and several churches destroyed, according to church groups and religious aid organizations monitoring the violence in Cabo Delgado province.]]></description>
                <content:encoded><![CDATA[
Fresh attacks linked to Islamist militants in northern Mozambique have left at least nine people dead and several churches destroyed, according to church groups and religious aid organizations monitoring the violence in Cabo Delgado province.
The latest violence took place in Ancuabe District, an area that has seen repeated militant raids in recent years as insurgents tied to the Islamic State group continue expanding operations across northern Mozambique. 
According to Barnabas Aid, five Christians were killed in the village of Namecala on May 9 during an attack claimed by Islamic State Mozambique, also known as IS-M. The group reportedly burned a church building and more than 160 homes during the assault. 
The organization also reported that two Christians were captured and beheaded near Namecala on May 8, while another believer was killed near Nanoni village a day earlier. Other villages in Ancuabe District were also attacked, with houses and churches set on fire. 
The attacks come amid growing concern over the targeting of Christian communities in Cabo Delgado, a northern province that has been at the center of a violent Islamist insurgency since 2017.
In recent propaganda messages, Islamic State Mozambique has reportedly referred to Christians who refuse to convert or submit to extremist rule as “combatants,” language that analysts and church groups say reflects an increasingly direct threat against Christian civilians. 
The violence has not received widespread international attention, but church agencies, conflict monitors and humanitarian groups say attacks have intensified again in recent months.
Earlier this month, militants attacked the historic St. Louis de Montfort Church in Meza village in Cabo Delgado, burning the church building, a missionary residence and a kindergarten operated by the Catholic Church, according to Vatican News. 
Bishop António Juliasse Ferreira Sandramo of Pemba described the attack as “a scene of genuine terror,” saying churches and chapels in the region have faced repeated destruction for nearly nine years. 
The insurgency in Cabo Delgado began in October 2017 when armed militants launched attacks on police stations in Mocímboa da Praia. The group, locally known as al-Shabaab though unrelated to the Somali extremist organization of the same name, later pledged allegiance to the Islamic State group and became known internationally as Islamic State Mozambique. 
Since then, thousands of people have been killed and hundreds of thousands displaced as militants carried out raids on villages, beheadings, kidnappings and attacks on churches, schools and government facilities. 
According to conflict and humanitarian groups, the insurgency has been fueled by poverty, weak state control, youth unemployment and long-standing frustrations in Cabo Delgado, one of Mozambique’s poorest provinces despite its vast natural gas and mineral wealth.
The conflict escalated sharply between 2020 and 2021, when militants briefly seized strategic towns including Palma, an area near major natural gas projects led by international energy companies. The violence forced foreign companies to suspend operations and triggered a regional military response involving troops from Rwanda and southern African countries.
Although military operations helped retake several towns, attacks have continued in rural communities across Cabo Delgado.
Christian organizations say Christians have increasingly become targets. Open Doors, a group that monitors persecution against Christians worldwide, says militants in northern Mozambique have burned church buildings, destroyed homes and killed civilians in attacks directed at Christian communities. 
Mozambique’s Christian population has long played an important role in the country’s social and political life. Churches were heavily involved in peace and reconciliation efforts during Mozambique’s civil war, which ended in 1992 after nearly 16 years of fighting.
But the rise of Islamist violence in Cabo Delgado has placed many Christian communities under renewed pressure, especially in remote northern districts where security remains weak.
Humanitarian agencies say the conflict has displaced more than 1 million people over the last 9 years, while many villages remain vulnerable to sudden attacks.
Despite regional military support, analysts say militants have adapted by carrying out smaller raids on isolated communities instead of trying to hold major towns.
Recent attacks in Ancuabe suggest the insurgency remains active and capable of targeting civilians despite years of military operations.
Local church leaders have continued calling for international attention and humanitarian support for affected communities.
“We ask for attention and solidarity,” Bishop Sandramo said following the destruction of the Meza church earlier this month. “The faith of these people will never be destroyed.” ]]></content:encoded>
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                <title><![CDATA[African churches push for just mining as critical minerals reshape continent]]></title>
                <link>https://www.christiandaily.com/news/african-churches-push-for-just-mining-as-critical-minerals-reshape-continent</link>
                <guid isPermaLink="true">https://www.christiandaily.com/news/african-churches-push-for-just-mining-as-critical-minerals-reshape-continent</guid>
                                                            <dc:creator><![CDATA[Vincent Matinde]]></dc:creator>
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                            <media:title><![CDATA[Mining in Africa]]></media:title>
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                                    <![CDATA[ Countries including the Democratic Republic of the Congo, Zambia, Zimbabwe, Namibia and South Africa hold significant reserves of cobalt, lithium, copper and platinum group metals that are increasingly sought after by governments and multinational companies. ]]>
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                                                                            <pubDate>Wed, 27 May 2026 13:25:00 -0400</pubDate>
                <description><![CDATA[Church leaders and activists from across Africa are calling for stronger protections for communities affected by mining, arguing that the continent’s growing role in the global energy transition is deepening long-standing concerns over land rights, environmental damage and unequal distribution of mineral wealth.]]></description>
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Church leaders and activists from across Africa are calling for stronger protections for communities affected by mining, arguing that the continent’s growing role in the global energy transition is deepening long-standing concerns over land rights, environmental damage and unequal distribution of mineral wealth.
The call came during an Africa consultation on land, mining and justice organized in Botswana by the Council for World Mission and the World Council of Churches, where church leaders, theologians and community representatives discussed the social impact of extractive industries across the continent.
In a statement issued after the meeting last month, participants urged governments, mining companies and faith communities to strengthen environmental accountability, protect customary land rights and ensure communities give informed consent before mining projects begin.
The consultation comes as African countries increasingly occupy a central position in the global race for rare earth metals needed for electric vehicles, renewable energy systems and digital technologies.
Countries including the Democratic Republic of the Congo, Zambia, Zimbabwe, Namibia and South Africa hold significant reserves of cobalt, lithium, copper and platinum group metals that are increasingly sought after by governments and multinational companies.
But church leaders at the Botswana meeting said mining communities often continue to bear the costs of extraction while receiving limited economic benefit.
“The exploitation of land and natural resources has left many communities displaced, impoverished and environmentally devastated,” the consultation said in its concluding declaration, according to the Council for World Mission report.
Participants also described land as more than an economic asset, saying many African communities understand it as sacred and tied to culture, ancestry and identity.
The concerns raised during the consultation mirror wider debates unfolding across Africa’s mining regions.
In the Democratic Republic of the Congo, which is one of the largest producers of cobalt, human rights organizations have repeatedly documented hazardous working conditions and child labor linked to artisanal mining operations.
A 2024 report by Humanium said thousands of children continue to work in dangerous mining conditions in southern Congo despite international scrutiny and corporate pledges to improve supply chains.
Cobalt from Congo is widely used in lithium-ion batteries found in smartphones, laptops and electric vehicles.
In Zambia, environmental concerns surrounding copper mining have continued to generate public debate, particularly over water pollution and the management of mining waste.
In Zimbabwe, rapid growth in lithium mining has triggered questions about whether local communities will meaningfully benefit from rising global demand for battery minerals.
Governments across Africa have increasingly promoted mining as a pathway to industrial growth, export earnings and job creation. Several countries have also introduced policies aimed at increasing local processing and limiting the export of raw minerals.
But civil society organizations and church groups argue that resource extraction has historically produced uneven outcomes across the continent.
The Botswana consultation included visits to communities affected by mining activities, where residents shared concerns about land access, environmental degradation and livelihoods disrupted by extractive projects.
Transparency and Justice
Church leaders said faith communities should play a stronger role in advocating for transparency and justice in the mining sector.
CWM Mission Secretary for Ecology and Economy Rev. Daimon Mkandawire facilitated the consultation.
“What we are confronting is not only an environmental crisis, but a theological one,” he said. He explained that extractive practices often treat land as a commodity, while many African communities understand land as the source of life and identity lived under a bond founded on sacred trust.
A 2025 report by the International Energy Agency warned that global competition for critical minerals is intensifying as countries seek supplies needed for electric vehicles, battery storage and renewable energy technologies.
The United States, China and European countries have all increased efforts to secure access to critical minerals viewed as essential for future energy and technology industries.
That demand has elevated Africa’s strategic importance while also reviving concerns about whether the continent risks repeating patterns established during earlier eras of resource extraction.
The Botswana consultation urged African churches to strengthen cooperation with Indigenous communities, civil society organizations and affected residents to advocate for what organizers described as “life-affirming alternatives” to destructive forms of extraction.
Participants also called for mining revenues to be shared more equitably and for stronger legal protections for communities displaced by large-scale projects.
The consultation did not reject mining outright. Instead, participants argued that extraction should prioritize human dignity, environmental protection and long-term community welfare.
For many of the church leaders gathered in Botswana, the issue extends beyond economics or environmental policy.
It is also a moral question about who benefits from Africa’s natural wealth and who bears the consequences of extracting it.]]></content:encoded>
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                <title><![CDATA[Africa on track to hold nearly half the world's young people by 2100, new data shows]]></title>
                <link>https://www.christiandaily.com/news/africa-on-track-to-hold-nearly-half-the-world-s-young-people-by-2100-new-data-shows</link>
                <guid isPermaLink="true">https://www.christiandaily.com/news/africa-on-track-to-hold-nearly-half-the-world-s-young-people-by-2100-new-data-shows</guid>
                                                            <dc:creator><![CDATA[CDI Staff]]></dc:creator>
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                            <media:title><![CDATA[Children in Sierra Leone, Africa]]></media:title>
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                                    <![CDATA[ Unsplash / Annie Spratt ]]>
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                                    <![CDATA[ Children in Sierra Leone. Africa's under-25 population, currently 28% of the global total, is projected to reach 46% by 2100, Pew Research Center reported. ]]>
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                            <media:title><![CDATA[Africa vs Asia growth rate Pew]]></media:title>
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                                    <![CDATA[ Pew Research Center ]]>
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                                                                            <pubDate>Wed, 27 May 2026 09:10:00 -0400</pubDate>
                <description><![CDATA[Africa's population has grown more than sixfold since 1950 and is projected to keep expanding through the end of the century — even as growth slows across most of the world — according to a Pew Research Center analysis published last week.]]></description>
                <content:encoded><![CDATA[
Africa's population has grown more than sixfold since 1950 and is projected to keep expanding through the end of the century — even as growth slows across most of the world — according to a Pew Research Center analysis published last week.
Drawing on United Nations population data, the report finds that the continent currently holds 19% of the global population but is home to 28% of all people under 25. That share is expected to rise sharply in the decades ahead.
Africa's population stood at roughly 230 million in 1950. It has since grown by approximately 1.3 billion people. Under the UN's middle-range projection, the continent's population will reach 3.8 billion by 2100 — though higher-fertility scenarios put that figure as high as 5.2 billion.
The continent's fertility rate of about 3.9 births per woman is currently the highest of any world region and the only one still above the global replacement level of around 2.1 births per woman, according to Pew. There is significant variation within the continent: Chad's rate stands at 5.8 births per woman, while Tunisia's is 1.8. Africa's rate is expected to decline to 2.8 by 2050 and to 2.0 by 2100 — down considerably from a peak of 6.7 births per woman recorded in 1972.
That falling fertility, combined with rising life expectancy, will reshape the continent's age profile over time. The median age in Africa is about 19 today. By 2100, Pew projects it will reach 35.

Despite that aging trend, Africa is on a trajectory to become the dominant home of the world's youth. By 2073, the continent is projected to surpass Asia — currently the largest home of young people — in its share of the global under-25 population. By the century's end, 46% of all people under 25 are expected to live in Africa, compared with 39% in Asia, the analysis found.
The demographic shift will also alter the map of the world's most populous nations. Nigeria, currently Africa's most populous country and the world's sixth-largest, is projected to become the fourth-most populous nation by 2100. The Democratic Republic of the Congo, Ethiopia and Tanzania are expected to rank fifth, seventh and ninth, respectively. Altogether, 12 of the world's 25 most populous countries are projected to be African by 2100, compared with six today.
Europe's representation on that list is expected to shrink considerably. Russia is projected to be the only European nation among the top 25 by 2100, dropping from ninth place today to 17th as its population declines. India and China are expected to remain the world's two most populous countries.
Within Africa itself, the proportion of residents under 25 — currently around 60% — is projected to fall to 35% by 2100. The share of adults ages 25 to 64 is expected to rise to 51%, while those 65 and older would grow from roughly 5% of the population today to 15%, according to Pew.
The analysis was published May 19 ahead of Africa Day on May 25, which marks the 1963 founding of the Organisation of African Unity. It is based on the UN's 2024 World Population Prospects, with figures from 2024 onward representing projections rather than recorded data.]]></content:encoded>
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                <title><![CDATA[New report shows terrorists in Nigeria target Christians]]></title>
                <link>https://www.christiandaily.com/news/new-report-shows-terrorists-in-nigeria-target-christians</link>
                <guid isPermaLink="true">https://www.christiandaily.com/news/new-report-shows-terrorists-in-nigeria-target-christians</guid>
                                                            <dc:creator><![CDATA[Edward Ross]]></dc:creator>
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                            <media:title><![CDATA[Funeral for one of nine Christians killed in Wereng, Plateau state, Nigeria in late October and early November 2025.]]></media:title>
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                                    <![CDATA[ Celine Ntyang for Christian Daily International-Morning Star News ]]>
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                                    <![CDATA[ Funeral for one of nine Christians killed in Wereng, Plateau state, Nigeria in late October and early November 2025. ]]>
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                                                                            <pubDate>Tue, 26 May 2026 11:14:00 -0400</pubDate>
                <description><![CDATA[More Christians than Muslims were killed in terrorist attacks in Nigeria from October 2019 to September 2025, and Fulani assailants were responsible for more of the deaths than the designated terrorist groups that the Nigerian and U.S. governments are targeting, according to a new report.]]></description>
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More Christians than Muslims were killed in terrorist attacks in Nigeria from October 2019 to September 2025, and Fulani assailants were responsible for more of the deaths than the designated terrorist groups that the Nigerian and U.S. governments are targeting, according to a new report.
Among 42,033 civilians killed during the period, 22,835 were Christians and 10,519 were Muslims, according to the report that the International Institute for Religious Freedom (IIRF) and the Observatory of Religious Freedom in Africa (ORFA) has submitted to the U.N. Special Rapporteur on Freedom of Religion or Belief.
“The evidence does not support a simple ‘war on Christians’ framing,” the IIRF and ORFA stated. “But it does establish a consistent, measurable pattern of religious targeting – one that simply cannot be explained by climate or resource competition alone.”
The report’s most important finding for policy purposes was identifying who actually perpetrated the crimes, the two groups stated. Fulani terror groups were responsible for 44 percent of all civilian deaths and 53 percent of Christian civilian deaths during the period. Boko Haram and Islamic State West Africa Province (ISWAP) accounted for a combined total of only 12 percent of civilian deaths.
“Yet official communications routinely substitute ‘bandits’ and ‘unknown gunmen’ for identifiable Fulani militia affiliates,” the report asserts. “This misnaming is not merely imprecise; it actively obstructs investigation, disarmament and prosecution.”
Fulanis in Nigeria are predominantly Muslim, and Boko Haram and ISWAP are Islamic extremist groups with declared intentions of imposing sharia (Islamic law) nationally.
Beginning on May 16, a joint U.S.-Nigerian operation in the northeastern state of Borno killed more than 20 ISWAP fighters, the report noted.
“The Trump administration has framed these operations as part of a broader campaign to protect Nigeria’s Christians – a framing the Nigerian government has been careful to distance itself from,” IIRF/ORFA stated.
The U.S.-Nigerian airstrikes targeted a legitimate counterterrorism priority, but the far larger driver of lethal violence against civilians is a Fulani militia network operating primarily in north-central Nigeria, where the military is largely absent and where no international strikes are being conducted, the groups noted.
“Civilians die where the state is not engaged,” they reported. “There is almost no overlap between the 10 local government areas with the highest civilian death tolls and those where Nigerian security forces are actively deployed.”
The report findings undercut distorted claims on opposing sides of how violence in Nigeria is viewed, the authors said.
“On one side is the ‘genocide’ framing, built on aggregate death tolls that circulate widely but lack transparent sourcing or incident-level verification,” they stated. “On the other side is reactive dismissal: having debunked inflated numbers, mainstream outlets and parts of the humanitarian community conclude that religious targeting is not a meaningful factor at all, recasting the violence as a resource conflict driven by climate and competition over land. The IIRF/ORFA data cuts through both distortions.”
The 22,835 Christians and 10,519 Muslims killed clearly show that Christians were disproportionately targeted, the report indicated.
“When the cases of undetermined religious affiliation are distributed proportionally and adjusted for the religious composition of each affected state, one concludes that Christians were killed at 4.4 times the rate their population share would predict,” IIRF/ORFA states. “Hausa Muslims in the North West zone were also abducted and killed in large numbers by the same perpetrator groups.”
Over the six years, ORFA recorded a total of 79,323 people killed, including 42,033 civilians, in 15,434 attacks.
“That is an average of seven lethal attacks every single day,” IIRF/ORFA reported. “An additional 34,917 people were abducted, overwhelmingly civilians.”
The report was based on primary records from a local partner network with Armed Conflict Location and Event Data (ACLED), verified and enriched with religious-identity attribution through on-the-ground confirmation, and incidents are cross-checked to avoid double counting, the authors stated.
Of the 34,917 people abducted, 34,773 were civilians, and there were 4,590 attacks with abductions – an average of two attacks per day involving kidnappings, according to the report, which found 73 percent of civilians abducted died or disappeared in the attacks on their own communities.
Among the 42,033 civilians killed, 184 were African Traditional Religionists (ATRs) and 8,495 had an unknown religious identity. Among the 34,773 civilians abducted, 15,932 were Christians, 15,272 were Muslims, 252 were ATRs and 3,317 were of unknown religious identity.
Relative to their proportion of the population in the affected states, however, Christians were 3.2 times more likely than others to be abducted, according to the report.
The 44 percent of the civilian deaths that Fulani Terror Groups were responsible for amounted to 18,577, and Unidentified Terror Groups accounted for 32 percent of the killings, or 13,346. The 12 percent of the civilian killings that Boko Haram and ISWAP were responsible for amounted to 4,941 lives lost.
For Christians specifically, Fulani Terror Groups accounted for 53 percent of deaths and Boko Haram and ISWAP only 8 percent. ORFA’s research identifies Fulani Terror Groups as affiliates of a broader Fulani Ethnic Militia (FEM), an ethno-religious armed network; a substantial share of “bandit” and “unidentified” actors were also FEM-affiliated.
“On a six-year view, FEM is now a larger factor in lethal violence than Boko Haram and ISWAP combined,” the report concluded.
The report added that in the last three months of 2025, killings of civilians were up 51 percent compared with the last quarter of 2024 (1,148 to 1,739) and abductions up 153 percent (1,352 to 3,427).
“Fourth quarter 2025 is the worst quarter for killings and abductions in ORFA's seven years of monitoring,” the report stated.
Recommendations
ORFA documented systemic breaches of duties on the part of the Nigerian government, including impunity for the Fulani Ethnic Militia.
“Despite being responsible for more than half of Christian civilian killings and near half of all civilian killings, commanders of Fulani militia are almost never identified, arrested or prosecuted,” the report stated. “The attention given to Boko Haram and ISWAP, while justified, is not matched by comparable action against FEM.”
IIRF/ORFA also cited foreseeability without deployment; community attacks in north-central Nigeria recurred on a predictable seasonal calendar, but security forces were not pre-positioned at known hot spots.
Routine labeling of identifiable Fulani assailants as “bandits” and “unknown gunmen” in official communications and media coverage obstructed investigation, disarmament and prosecution, according to the report.
“It also hinders international protection responses,” it stated.
The government employs “data architecture that erases the religious dimension,” IIRF/ORFA stated.
“The absence of religious-identity fields in ACLED, UNHCR [U.N. High Commissioner for Refugees], IOM [U.N. International Organization for Migration], and IDMC [Internal Displacement Monitoring Centre] data feeds produces the misreading that religious targeting does not occur, and therefore does not require a security or justice response,” they reported.
The 153 percent year-on-year rise in abductions in the last three months of 2025 and ongoing intensification this year indicates that the government’s “trajectory is not one of improving protection,” it added.
IIRF/ORFA recommended the Nigerian government acknowledge publicly that violence in Nigeria has both resource and religious dimensions, and that FEM, distinct from Boko Haram and ISWAP, is a principal driver. It suggested designating FEM-affiliated armed groups accordingly.
Also recommended was respect for Freedom of Religion or Belief (FoRB) to the level in national discourse, and structural reform, including outlawing religious hate speech in the Criminal and Penal Codes and anchoring FoRB protections in the Constitution.
Officials should conduct credible, independent investigations of mass community attacks, with priority for north-central states, and prosecute militia commanders, the report stated, and rebalance security deployments across the North East, North West, and North Central zones in line with ORFA’s geographic and seasonal hotspot data; it also suggested funding and integrating community-level policing.
The government should require religious-identity fields in national security and humanitarian reporting (NEMA [National Emergency Management Agency] and state authorities) and encourage UNHCR, IOM, IDMC and ACLED to do the same.
The IIRF was founded in 2007 with the mission to promote religious freedom for all faiths from an academic perspective. ORFA is a research, training, and advocacy program, with the mission to promote religious freedom on the continent.]]></content:encoded>
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                <title><![CDATA[Christian hospital performs free fistula surgeries for more than 2,000 Nigerian women annually]]></title>
                <link>https://www.christiandaily.com/news/christian-hospital-performs-free-fistula-surgeries-for-more-than-2-000-nigerian-women-annually</link>
                <guid isPermaLink="true">https://www.christiandaily.com/news/christian-hospital-performs-free-fistula-surgeries-for-more-than-2-000-nigerian-women-annually</guid>
                                                            <dc:creator><![CDATA[Obed Minchakpu]]></dc:creator>
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                            <media:title><![CDATA[Bingham University Teaching Hospital in Jos posted a video series on its Facebook page to mark the International Day to End Obstetric Fistula on May 23, 2026, highlighting the causes, impact and treatment of the condition.]]></media:title>
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                                    <![CDATA[ Facebook screenshot ]]>
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                                    <![CDATA[ Bingham University Teaching Hospital in Jos posted a video series on its Facebook page to mark the International Day to End Obstetric Fistula on May 23, 2026, highlighting the causes, impact and treatment of the condition. ]]>
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                                                                            <pubDate>Tue, 26 May 2026 01:35:00 -0400</pubDate>
                <description><![CDATA[More than 2,000 Nigerian women have received free fistula surgery at a Christian hospital in Jos that treats patients of all faiths, as the country's first lady calls for an end to child marriage, a leading cause of the condition.]]></description>
                <content:encoded><![CDATA[
More than 2,000 Nigerian women have received free fistula surgery at a Christian hospital in Jos that treats patients of all faiths, as the country's first lady calls for an end to child marriage, a leading cause of the condition.
Bingham University Teaching Hospital, the medical ministry of the Evangelical Church Winning All (ECWA), made the disclosure May 23 during the International Day to End Obstetric Fistula and published a video series on its Facebook page featuring stories and testimonies. The hospital operates the Evangel VVF Center, which focuses on vesicovaginal fistula — an abnormal opening between the bladder and vagina that results from prolonged, obstructed labor without adequate medical care.
Nigeria has one of the world's highest rates of obstetric fistula, accounting for about 40% of global cases. The country records an estimated 13,000 new cases each year, and between 400,000 and 800,000 Nigerian women are currently living with unrepaired obstetric fistula awaiting surgery, according to UNICEF.
Child marriage is a direct driver of obstetric fistula. Girls who become pregnant before their bodies are fully developed face a heightened risk of the prolonged obstructed labor that causes the condition. According to UNFPA, girls who become pregnant before age 15 in low- and middle-income countries have double the risk of obstetric fistula compared with older women. 
Gwong Ayuba, a staff member at the Evangel VVF Center, said the hospital seeks to reach women across the country.
"The Evangel VVF Centre, Bingham University Teaching Hospital in Jos, which partners with Christian Blind Mission (CBM), a global Christian ministry, has successfully carried out surgeries and repairs of over two thousand women and girls suffering from abnormal or damaged connections from the bladder and vagina, medically known as Vesicovaginal Fistula, in all parts of Nigeria," Ayuba said.
This year's global observance carried the theme "Her Health Is A Right: Invest In Ending Fistula And Childbirth Injuries." Hundreds of women received treatment at the hospital and through outreach events across the country.
The International Day to End Obstetric Fistula is observed annually on May 23 to raise awareness about a childbirth injury that affects millions of women and girls worldwide.
Nigeria's first lady, Remi Tinubu, issued a statement for the occasion calling for an end to child marriage and obstetric fistula. She said no woman or girl should suffer from the condition, noting it is both preventable and treatable.
"Let us work together to build a future where every birth is safe and no woman loses her life in childbirth," Tinubu said.
Bingham University Teaching Hospital was founded in 1959 by missionaries with Sudan Interior Mission, now known as SIM, which is headquartered in the United States. At Nigeria's independence in 1960, SIM transferred its ministry activities to ECWA, its Nigerian partner. The hospital's stated mission is to "Preach the Gospel, Heal the Sick."]]></content:encoded>
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                <title><![CDATA[Three Christians killed at prayer vigil in western Nigeria]]></title>
                <link>https://www.christiandaily.com/news/three-christians-killed-at-prayer-vigil-in-western-nigeria</link>
                <guid isPermaLink="true">https://www.christiandaily.com/news/three-christians-killed-at-prayer-vigil-in-western-nigeria</guid>
                                                            <dc:creator><![CDATA[Christian Daily International / Morning Star News]]></dc:creator>
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                            <media:title><![CDATA[Location of Kwara state, Nigeria.]]></media:title>
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                                    <![CDATA[ Himalayan Explorer based on work by Uwe Dedering ]]>
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                                    <![CDATA[ Location of Kwara state, Nigeria. ]]>
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                                                                            <pubDate>Mon, 25 May 2026 11:49:00 -0400</pubDate>
                <description><![CDATA[Gunmen on Saturday night (May 23) killed three Christians and kidnapped 15 others in an attack on a church prayer vigil in western Nigeria’s Kwara state, sources said.]]></description>
                <content:encoded><![CDATA[
Gunmen on Saturday night (May 23) killed three Christians and kidnapped 15 others in an attack on a church prayer vigil in western Nigeria’s Kwara state, sources said.
The attacked occurred in Ori-Oke Ajaiye, on the outskirts of Ekerin village in Ekiti County, at 8:30 p.m., said Adetoun Ejire-Adeyemi, spokesman for the Kwara State Police Command.
“The Kwara State Police Command strongly condemns the gruesome attack, killing, and abduction of innocent worshippers by armed criminals,” Ejire-Adeyemi said. “The incident was reported on 24th May by Pastor Adebayo Abiodun of Ijo Ajaye Ati Igbala, Ekerin village, who stated that while conducting a night vigil alongside members of his congregation at Ori-Oke Ijaye via Ekerin village, armed hoodlums invaded the prayer ground, firing sporadically, killing three persons while abducting 15 others to an unknown destination.”
The Commissioner of Police of the Kwara State Command, Ojo Adekimi, directed a comprehensive tactical and intelligence-driven operation involving a Police Drone Team, PMF personnel, Intelligence Units and other operational assets for a coordinated rescue mission, he said.
“The commissioner of police describes the attack as barbaric, callous and unacceptable, assuring the families of the deceased, the injured, and the abducted victims that the Command is fully committed to ensuring the rescue of all victims and the apprehension of the perpetrators behind the heinous act,” Ejire-Adeyemi said.
The Ekiti Local Government Council called on all church leaders to halt all night church worship services until further notice.
Awelewa Olawale Gabriel, Ekiti Local Government Council chairman, said the council earlier issued a directive to churches in the area to halt all night prayers and worship services due to terrorist activity in Kwara state.
“Faith cannot be practiced at the expense of life,” Gabriel said. “We have consistently advised churches and mosques in isolated areas to stop holding night vigils. Worship is meant to edify and protect, not expose people to avoidable danger.”
The Committee for the Defense of Human Rights (CDHR) on Sunday (May 24) condemned the attack.
“According to verified reports, armed assailants invaded the prayer ground during a religious gathering, opened fire sporadically, killed three worshippers and abducted 15 others to an unknown destination,” CDHR National President Yinka Folarin and Idris Afees Olayinka, the group’s general secretary, said in a press statement. “The attack reportedly threw surrounding communities into panic as residents fled for safety amid heavy gunfire and confusion.”
Continued attacks on innocent citizens, destruction of livelihoods, displacement of communities and a growing atmosphere of fear are unacceptable in any democratic society, they said.
“Sadly, the state government efforts appear not to be enough to protect citizens from the persistent wave of terrorist attacks, kidnappings and violent crimes spreading across several communities,” they said. “The silence, weak response, and apparent lack of urgency by government at all levels have further emboldened criminal elements and left residents abandoned to fear, uncertainty and lawlessness.”
The CDHR is deeply worried that Kwara state is fast becoming a dangerous hotspot for terrorism and violent extremism, particularly in Kwara South, where rural communities now live under constant threat of attacks, abductions, killings, and violent displacement, they said.
“Farmers can no longer safely access their farmlands, economic activities are being disrupted, and freedom of movement has been severely restricted by fear and insecurity,” the leaders said. “This latest attack also reflects a disturbing pattern of repeated assaults on worship centres and rural settlements across the state.”
In November, armed bandits attacked the Christ Apostolic Church in Oke Isegun, Eruku, in Ekiti County, killing worshippers and abducting congregation members, they said. Similarly, in March another attack occurred at an Evangelical Church Winning All (ECWA) congregation in Omugo, Ifelodun County, where worshippers were abducted during a service.
“These recurring incidents clearly demonstrate the growing boldness of criminal groups operating within Kwara state,” the CDHR leaders said. “We therefore call on the governor of Kwara state, the Federal Government of Nigeria, security agencies, and all relevant authorities to urgently take decisive, coordinated and sustained actions to restore peace, security and public confidence across the affected communities, Kwara South region and the entire Kwara state.”
CDHR warned that continued failure of both the state and federal governments to decisively confront growing activities of terrorists and armed criminal groups poses a grave threat to national peace, food security, religious freedom and democratic governance.
“Rural communities must not be abandoned to violence and lawlessness,” the group leaders said.
More Christians were killed in Nigeria than in any other country from Oct. 1, 2024 to Sept. 30, 2025, according to Open Doors’ 2026 World Watch List. Of the 4,849 Christians killed worldwide for their faith during that period, 3,490 – 72 percent – were Nigerians, an increase from 3,100 the prior year. Nigeria ranked No. 7 on the WWL list of the 50 countries where it is most difficult to be a Christian.
In the country’s North-Central zone, where Christians are more common than they are in the North-East and North-West, Islamic extremist Fulani militia attack farming communities, killing many hundreds, Christians above all, according to the report. Jihadist groups such as Boko Haram and the splinter group Islamic State in West Africa Province (ISWAP), among others, are also active in the country’s northern states, where federal government control is scant and Christians and their communities continue to be the targets of raids, sexual violence, and roadblock killings, according to the report. Abductions for ransom have increased considerably in recent years.
The violence has spread to southern states, and a new jihadist terror group, Lakurawa, has emerged in the northwest, armed with advanced weaponry and a radical Islamist agenda, the WWL noted. Lakurawa is affiliated with the expansionist Al-Qaeda insurgency Jama’a Nusrat ul-Islam wa al-Muslimin, or JNIM, originating in Mali.]]></content:encoded>
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                <title><![CDATA[Kenyan Evangelicals mobilize 1 million intercessors ahead of 2027 elections amid economic pressures]]></title>
                <link>https://www.christiandaily.com/news/kenyan-evangelicals-mobilize-1-million-intercessors-ahead-of-2027-elections-amid-economic-pressures</link>
                <guid isPermaLink="true">https://www.christiandaily.com/news/kenyan-evangelicals-mobilize-1-million-intercessors-ahead-of-2027-elections-amid-economic-pressures</guid>
                                                            <dc:creator><![CDATA[Jim Olang]]></dc:creator>
                                            <dc:creator><![CDATA[Vincent Matinde]]></dc:creator>
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                            <media:title><![CDATA[Kenya National Prayer and Transformation Movement]]></media:title>
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                                    <![CDATA[ KNPTM ]]>
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                                    <![CDATA[ The movement brought together bishops, pastors, intercessors and Christian leaders from multiple evangelical denominations and ministry networks ]]>
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                                                                            <pubDate>Sat, 23 May 2026 06:20:00 -0400</pubDate>
                <description><![CDATA[Evangelical church leaders in Kenya have launched the Kenya National Prayer and Transformation Movement (KNPTM) calling for prayer, repentance, unity and responsible citizenship ahead of the country’s 2027 General Election.]]></description>
                <content:encoded><![CDATA[
Evangelical church leaders in Kenya have launched the Kenya National Prayer and Transformation Movement (KNPTM) calling for prayer, repentance, unity and responsible citizenship ahead of the country’s 2027 General Election.
The movement, launched on May 4 in Nairobi under the theme “My Country, My Responsibility, ” brought together bishops, pastors, intercessors and Christian leaders from multiple evangelical denominations and ministry networks. Organizers stated the initiative aims to establish a sustained national prayer and transformation framework operational across all 47 counties and mobilize over 1 million intercessors to pray for the country.
In a comprehensive written communique issued during the gathering, participating church leaders stated that Kenya is facing mounting economic hardship, political tension, corruption and increasing social anxiety among many citizens, particularly young people affected by systemic unemployment and rising living costs.
“This is a spiritual commissioning and a national call,” stated the leaders. “It is the Church rising into her God-given responsibility over Kenya, stepping into her prophetic assignment, and embracing her priestly duty for the healing of the land.”
The leaders from different evangelical networks, framed Kenya’s current social and economic challenges as a crises requiring both deep spiritual reflection and active civic responsibility.
“As we discern the times, we recognize that Kenya is facing moral decline, economic strain, political division, corruption, and growing hopelessness among the youth,” the communique read. “These are not only social or political issues; they reflect deeper spiritual conditions requiring a spiritual response.”
According to Rev. Joseph Kamau, a spokesperson involved in coordinating the launch, the movement intends to establish county prayer coordinators, regional intercessory networks, weekly prayer gatherings and household-level prayer structures. The goal is to create continuous national intercession that extends beyond periodic, election-related prayer events.
Apostle Peter Kinyanjui, one of the evangelical conveners present during the launch, said participating churches hoped the initiative would encourage long-term spiritual and moral engagement rather than short-term political mobilization.
“We are not launching a political movement but a spiritual responsibility movement for the nation,” Kinyanjui said during the gathering. “The evangelical churches and ministry leaders participating in this initiative believe the Church must remain prophetic, prayerful, and morally grounded as Kenya approaches another election season.”
Organizers described the initiative as a long-term movement that seeks to unite Christians across denominational lines through prayer and civic engagement at a time when political temperatures in Kenya are beginning to rise ahead of the next election cycle.
“Not only are we concerned about the nation, we are also convinced that through prayer and active participation, we can actually make a difference and turn the nation in a different way,” said Bishop Calisto Odede of Christ Is The Answer Ministries (CITAM) during the launch. 
Odede said the movement was rooted in the belief that prayer has historically played a role in national transformation and urged Christians to remain engaged in the country’s future rather than retreat from public life.
“So we are gathered here together, brothers and sisters, ladies and gentlemen, clergy and laity alike,” he said. “We are not going into 2027 afraid, because 2027 is not the end. We are looking far ahead to the years to come.” 
The event featured worship sessions, prayers for the nation and speeches from Christian leaders who challenged believers to become more involved in matters of governance and accountability.
Christian civic duty
Professor Tim Kiruhi, vice chancellor of International Leadership University, told attendees that Christians could not afford to remain silent on issues affecting the country.
“We are saying it is our responsibility,” Kiruhi said. “Politics, especially on governance, affect our lives.” 
He called on Christians to hold leaders accountable and actively participate in decision-making processes at local and national levels.
“It is the responsibility of all of us,” he said. “We cannot afford not to be involved. It is not a choice.” 
Kiruhi also criticized political leaders for failing to address ordinary citizens’ struggles and said citizens must demand better leadership.
Concurrently, church leaders involved in the initiative acknowledged public concerns regarding the credibility of some Christian institutions. They used the platform to call for internal repentance, accountability, integrity and unity within national church leadership structures.
“Renewal must begin within the household of God,” the communique stated, quoting 1 Peter 4:17. “Only a united, purified, awakened, and spiritually disciplined Church can effectively minister healing, hope, and transformation to a nation in need.”
The launch of the movement comes amid escalating economic pressure across Kenya following recent spikes in fuel prices and the baseline cost of living. According to data from the Energy and Petroleum Regulatory Authority (EPRA), petrol prices in Kenya increased by 15% while diesel went up by 23% between April and May.
A nationwide strike called by the association of public transporters triggered protests in different cities and towns in the country as public frustration mounted over the rising fuel costs and economic hardships. The Associated Press also reported that global supply disruptions linked to ongoing conflict in the Middle East have directly contributed to the fuel increases affecting several African economies, including Kenya.
Political historians and peacebuilding organizations have previously documented the pivotal role that churches and faith-based groups have played in peace campaigns and reconciliation efforts ahead of Kenyan elections. This role became particularly critical following the 2007–2008 post-election violence, which left more than 1,000 people dead and displaced hundreds of thousands.
From election-related prayers to long-term discipleship
Several leaders participating in the KNPTM launch noted that previous national prayer efforts in Kenya had often been temporary or heavily concentrated around immediate election windows, failing to develop long-term discipleship and civic engagement structures.
Ahead of the 2022 General Election, church groups across denominations organized national prayer meetings calling for peace during the highly contested polls. Similar prayer initiatives were also held before the 2013 and 2017 elections, periods marked by concern over ethnic tensions and political instability.
Religious leaders played a particularly visible role following the 2007-2008 post-election violence, when churches and interfaith organizations organized peace prayers and reconciliation meetings across the country amid efforts to restore national unity.
The National Prayer Breakfast, an annual event attended by political leaders, has also historically served as a symbolic meeting point between faith and politics in Kenya, often drawing speeches centered on reconciliation, integrity and national direction.
The communique also addressed political leaders directly, urging public officials to govern “with integrity, humility, justice, and reverence for God,” while encouraging young people to rise as “a generation of courage, moral clarity, truth, and transformational influence.”
The gathering concluded with participating evangelical leaders expressing hope that Kenya could achieve national healing, peace and social renewal despite its current structural challenges.
“We declare that God is not finished with Kenya,” the communique concluded. “We anticipate revival that will not be confined to buildings but will transform hearts, families, systems, and generations.”]]></content:encoded>
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                <title><![CDATA[ACTEA restructures into three language-based councils to strengthen theological training across Africa]]></title>
                <link>https://www.christiandaily.com/news/actea-restructures-into-three-language-based-councils-to-strengthen-theological-training-across-africa</link>
                <guid isPermaLink="true">https://www.christiandaily.com/news/actea-restructures-into-three-language-based-councils-to-strengthen-theological-training-across-africa</guid>
                                                            <dc:creator><![CDATA[CDI Staff]]></dc:creator>
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                            <media:title><![CDATA[David Tarus, executive director of the Association for Christian Theological Education in Africa, addresses participants during the ACTEA General Assembly marking the organization’s 50th anniversary.]]></media:title>
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                                    <![CDATA[ Courtesy of ACTEA ]]>
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                                    <![CDATA[ BISHOFTU, Ethiopia — David Tarus, executive director of the Association for Christian Theological Education in Africa, addresses participants during the ACTEA General Assembly marking the organization’s 50th anniversary. The gathering brought together theological educators from across Africa to discuss expanding leadership training as rapid church growth continues to outpace theological education capacity on the continent. ]]>
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                                                                            <pubDate>Thu, 21 May 2026 12:50:00 -0400</pubDate>
                <description><![CDATA[Africa's main evangelical theological accreditation body has voted to reorganize itself into three distinct language-based councils, a change its leaders say is designed to close a long-standing gap in service to French- and Portuguese-speaking institutions across the continent.]]></description>
                <content:encoded><![CDATA[
Africa's main evangelical theological accreditation body has voted to reorganize itself into three distinct language-based councils, a change its leaders say is designed to close a long-standing gap in service to French- and Portuguese-speaking institutions across the continent.
The Association for Christian Theological Education in Africa (ACTEA) announced the restructuring following its General Assembly and 50th Anniversary gathering in Addis Ababa, held March 4-12. Delegates voted to divide the organization into three arms: the Council for Anglophone Theological Institutions (CATI), the Conseil des Institutions Théologiques de l'Afrique Francophone (CITAF) and the Conselho das Instituições Teológicas Lusófonas (CITEL). Each council will operate under a shared continental secretariat, a single board and one General Assembly, all within the broader structure of the Association of Evangelicals in Africa (AEA).
The decision marks a significant shift for an organization that, despite a founding vision of trilingual, continental reach, had come to be seen primarily as an Anglophone body. ACTEA Executive Director Dr. David Tarus acknowledged in an announcement to the ACTEA community that Francophone and Lusophone institutions had not received consistent support over the decades.
"Despite this trilingual heritage and genuine efforts, ACTEA did not serve its Francophone and Lusophone constituencies as fully and consistently as it should have," Tarus wrote.
The restructuring carries particular weight given the scale of the training gap facing African churches. Church growth across Africa has far outpaced the capacity of theological institutions to train pastors and ministry leaders — a crisis that affects congregations in both urban and rural areas. Tarus had previously told CDI that many African churches are led by pastors with little or no formal theological training, and that seminaries and Bible colleges have struggled to expand fast enough to meet demand.
The new structure gives formal standing to CITAF, the Francophone council, which has operated for more than two decades and supports over 200 theological institutions and Christian universities in Francophone Africa. Tarus said CITAF's experience, networks and relationships will now be integrated directly into ACTEA's continental work. The Anglophone and Lusophone councils are still to be constituted.
Founded in March 1976 as a project of the AEA's theological education commission, ACTEA was established to provide accreditation and quality assurance for evangelical seminaries and Bible colleges at a time when formal accreditation systems were limited across much of Africa. As Christian Daily International reported, the organization's 50th anniversary assembly in Ethiopia drew representatives from theological institutions in 31 countries and included discussion of how to expand training without weakening academic or biblical standards.
Tarus framed the restructuring in ecclesiological terms, citing Ephesians 4:5-6 and invoking the unity Christ prayed for as the foundation for the new structure.
The Anglophone and Lusophone councils have yet to be formally established, leaving the full implementation of the new structure as a task for the coming period.]]></content:encoded>
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